Many a time I have made a comparison between nobility of sacrifice and happiness of rebellion to find out which one is nobler and more beautiful; but until now I have distilled only one truth out of the whole matter, and this truth is sincerity, which makes all our deeds beautiful and honorable.
Perfection and imperfection are really only modes of thought; that is to say, notions which we are in the ahbit of forming from the comparison with one another of individuals of the same species or genus.
Reality seems valueless by comparison with the dreams of fevered imaginations; reality is therefore abandoned
We all dream; we do not understand our dreams, yet we act as if nothing strange goes on in our sleep minds, strange at least by comparison with the logical, purposeful doings of our minds when we are awake.
Among most Christians the Old Testament is little read in comparison to the New Testament. Furthermore, much of what is read is often distorted by prejudice. Frequently the Old Testament is believed to express exclusively the principles of justice and revenge, in contrast to the New Testament, which represents those of love and mercy; even the sentence, "Love your neighbor as yourself,” is thought by many to derive from the New, not the Old Testament. Or the Old Testament is believed to have been written exclusively in the spirit of narrow nationalism and to contain nothing of supranational universalism so characteristic of the New Testament.
The reason why we see that people of the greatest capacity are not rich, is either they despise wealth in comparison to something else, or, they are not content in getting an estate, unless they may do it in their own way, while at the same time enjoying all the pleasures and gratitude's of life.
These seem to me so ambiguous, so vague, so easily misunderstood in comparison to genuine music, which fills the soul with a thousand things better than words.
Every character is in some respects uniform, and in others inconsistent; and it is only by the study both of the uniformity and inconsistency, and a comparison of them with each other, that the knowledge of man is acquired.
Love is the total absence of fear. Love asks no questions. Its natural state is one of extension and expansion, not comparison and measurement.
If God truly is the Absolute, then he is all these in one: Nirvana, insofar as he is the goal of the path of liberation; Dharma, insofar as he is described as the law of the cosmos and humanity; Emptiness, insofar as he constantly escapes all affirmative specifications; Primordial Buddha, insofar as he is the origin of all that is. Could one not, after all the explanations of emptiness, nirvana and dharmakaya in comparison with the Christian understanding of the Absolute, despite all the divergences, also speak of convergence between Christianity and Buddhism?
Perfectionism doesn't believe in practice shots. It doesn't believe in improvement. Perfectionism has never heard that anything worth doing is worth doing badly--and that if we allow ourselves to do something badly we might in time become quite good at it. Perfectionism measures our beginner's work against the finished work of masters. Perfectionism thrives on comparison and competition. It doesn't know how to say, "Good try," or "Job well done." The critic does not believe in creative glee--or any glee at all, for that matter. No, perfectionism is a serious matter.
What do I know about God and the purpose of life? I know that this world exists. That I am placed in it like my eye in its visual field. That something about it is problematic, which we call its meaning. This meaning does not lie in it but outside of it. That life is the world. That my will penetrates the world. That my will is good or evil. Therefore that good and evil are somehow connected with the meaning of the world. The meaning of life, i.e. the meaning of the world, we can call God. And connect with this the comparison of God to a father. To pray is to think about the meaning of life.
The categorical imperative holds up a “universal natural law,” the law of human society, as a standard of comparison to this [bourgeois] natural law of individuals. This would be meaningless if particular interests and the needs of the general public intersected not just haphazardly but of necessity. That this does not occur, however, is the inadequacy of the bourgeois economic form: there exists no rational connection between the free competition of individuals as what mediates and the existence of the entire society as what is mediated...This irrationality expresses itself in the suffering of the majority of human beings...This problem, which only society itself could rationally solve through the systematic incorporation of each member into a consciously directed labor process, manifests itself in the bourgeois epoch as a conflict in the inner life of its subjects.
Today, peace means the ascent from simple coexistence to cooperation and common creativity among countries and nations.
Peace is movement towards globality and universality of civilization. Never before has the idea that peace is indivisible been so true as it is now.
Peace is not unity in similarity but unity in diversity, in the comparison and conciliation of differences.
And, ideally, peace means the absence of violence. It is an ethical value.
After I had addressed myself to this very difficult and almost insoluble problem, the suggestion at length came to me how it could be solved with fewer and much simpler constructions than were formally used, if some assumptions (which are called axioms) were granted me. They follow in this order.
There is no one center of all the celestial circles or spheres.
The center of the earth is not the center of the universe, but only of gravity and of the lunar sphere.
All the spheres revolve about the sun as their mid-point, and therefore the sun is the center of the universe.
The ratio of the earth's distance from the sun to the height of the firmament is so much smaller than the ratio of the earth's radius to its distance from the sun that the distance from the earth to the sun is imperceptible in comparison with the height of the firmament.
Whatever motion appears in the firmament arises not from any motion of the firmament, but from the earth's motion. The earth together with its circumjacent elements performs a complete rotation on its fixed poles in a daily motion, while the firmament and highest heaven abide unchanged.
What appears to us as motions of the sun arise not from its motion but from the motion of the earth and our sphere, with which we revolve about the sun like any other planet. The earth has, then, more than one motion.
The apparent retrograde and direct motion of the planets arises not from their motion but from the earth's. The motion of the earth alone, therefore, suffices to explain so many apparent inequalities in the heavens.
The massive bulk of the earth does indeed shrink to insignificance in comparison with the size of the heavens.
Who could understand how all things, though different contingently, are the image of that single, infinite Form... The infinite form is received only in a finite way; consequently, every creature is, as it were, a finite infinity or a created god, so that it exists in the way in which this could best be. It is as if the Creator had spoken: "Let it be made," and because God, who is eternity itself, could not be made, that was made which could be made, which would be as much like God as possible. The inference, therefore, is that every created thing as such is perfect, even if by comparison to others it seems less perfect. For the most merciful God communicates being to all in the manner in which it can be received... Therefore, every created being finds its rest in its own perfection, which it freely holds from the divine being. It desires to be no other created being, as if something else were more perfect, but rather it prefers that which it itself holds, as if a divine gift, from the maximum, and it wishes its own possession to be perfected and preserved incorruptibly.
But we cannot discover motion unless it be by comparison with something fixed, that is [by referring it to] the poles or the centers and assuming them in our measurements of the motions [as being at rest]; it follows therefrom that we are always using conjectures, and err in the results [of our measurements]. And [if] we are surprised when we do not find the stars in the places where they should be according to the ancients, [it is] because we believe [wrongly] that they were right in their conceptions concerning the centers and poles as well as in their measurements.
Habits of thought lead us to brush aside descriptions of cruelty to animals as emotional, for "animal-lovers only"; or if not that, then anyway the problem is so trivial in comparison to the problems of human beings that no sensible person could give it time and attention. This too is a prejudice - for how can one know that a problem is trivial until one has taken the time to examine its extent?
It cannot be doubted that in most countries today women, in comparison to men, still remain underprivileged.